Freedom in Christ, Galatians 5: 1-17
Christian Liberty
1 Stand fast therefore in the liberty by which Christ has made us free,[a]and do not be entangled again with a yoke of bondage.
This verse summarizes chapter 4, where the theme is bondage and freedom. It also serves to introduce chapter 5. Paul declared that Christ was the great Liberator who set believers free from bondage. The apostle then appealed to the Galatians to stand firm (cf. 1 Cor. 16:13; Phil. 1:27; 4:1; 1 Thes. 3:8; 2 Thes. 2:15) in that liberty, for having been delivered from slavery to heathenism, they were in danger of becoming entangled in slavery to the Mosaic Law.
2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.
It is not that the apostle condemned circumcision in itself, for he had Timothy circumcised (in Galatia) so that the young man would have a wider ministry (Acts 16:1–3). But Paul was strongly opposed to the Judaistic theology which insisted that circumcision was necessary for salvation. Anyone who was circumcised for that reason added works to faith and demonstrated that he had not exercised saving faith in Christ.
3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law.
Turning to the Law and accepting circumcision as a meritorious work has further dire implications which the Galatians were called on to consider. Anyone seeking justification by Law has been alienated (katērgēthēte) from Christ, that is, such a person would not be living in a sphere where Christ was operative.
In addition to the fact that turning to the Law ruins grace, it also creates an entirely new obligation: a person is obligated to obey the whole Law. The Law is a unit, and if a person puts himself under any part of it for justification, he is a “debtor” (kjv) to the entire code with its requirements and its curse (cf. 3:10; James 2:10).
4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.
If the Galatians accepted circumcision as necessary for salvation, they would be leaving the grace system for the Mosaic Law system. The same error is repeated today when a believer leaves a church that emphasizes salvation by grace through faith and joins one which teaches that salvation depends on repentance, confession, faith, baptism, and church membership.
5 For we through the Spirit eagerly wait for the hope of righteousness by faith.
In contrast with legalists, true believers by faith (not works) eagerly await (apekdechometha; used seven times in the NT of the return of Christ: Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20; Heb. 9:28) the consummation of their salvation (cf. Rom. 8:18–25). Then the righteousness for which we hope will be fully realized (cf. 1 Peter 1:3–4, 13). At the coming of Christ believers will be completely conformed to all the requirements of God’s will. The inward and forensic righteousness which began at justification will be transformed into an outward righteousness at glorification. God will then publicly acknowledge all believers’ full acceptability with Him.
6 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.
What matters is faith expressing itself through love (cf. 5:13). Though salvation is by faith apart from works, faith that is genuine does work itself out “through love” (cf. Eph. 2:10; James 2:14–18).
Love Fulfills the Law
7 You ran well. Who hindered you from obeying the truth?
The result was that the believers were no longer obeying the truth, but were attempting to complete the race by legalistic self-effort rather than by faith.
The result was that the believers were no longer obeying the truth, but were attempting to complete the race by legalistic self-effort rather than by faith.
8 This persuasion does not come from Him who calls you.
Such false teaching as the Galatians were beginning to embrace did not originate in the God who called them (cf. 1:6). He called them by and into grace. They were now being seduced by other voices into following a false gospel.
Such false teaching as the Galatians were beginning to embrace did not originate in the God who called them (cf. 1:6). He called them by and into grace. They were now being seduced by other voices into following a false gospel.
9 A little leaven leavens the whole lump.
And lest someone would feel that the apostle was making too much of the problem, he quoted a proverb (5:9) to the effect that false teaching, like yeast, spreads and permeates. Its converts may have been few but the believers must be on guard lest the error affect the entire church. Paul’s point may also have been that one apparently small deviation from the truth could destroy the entire system. If circumcision, for example, were made necessary for salvation, the whole grace system would fall.
And lest someone would feel that the apostle was making too much of the problem, he quoted a proverb (5:9) to the effect that false teaching, like yeast, spreads and permeates. Its converts may have been few but the believers must be on guard lest the error affect the entire church. Paul’s point may also have been that one apparently small deviation from the truth could destroy the entire system. If circumcision, for example, were made necessary for salvation, the whole grace system would fall.
10 I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.
But Paul was optimistic about the outcome. He was confident the Galatians would share his views and that the leading false teacher, whose identity was unknown to Paul, would suffer his due judgment.
But Paul was optimistic about the outcome. He was confident the Galatians would share his views and that the leading false teacher, whose identity was unknown to Paul, would suffer his due judgment.
11 And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased.
12 I could wish that those who trouble you would even cut themselves off!
13 For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another.
Here the apostle again reminded believers of their freedom in Christ and warned against its being converted into license. Specifically he charged the Galatians not to use their liberty as “a base of operation” for sin to gain a foothold. Rather than liberty being used for lust, the real goal should be love
Here the apostle again reminded believers of their freedom in Christ and warned against its being converted into license. Specifically he charged the Galatians not to use their liberty as “a base of operation” for sin to gain a foothold. Rather than liberty being used for lust, the real goal should be love
14 For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.”[b]
Rather than liberty being used for lust, the real goal should be love. Rather than being in bondage to the Law or to the sinful nature, the Galatians were to be in bondage to one another. (“Sinful nature” is an appropriate trans. of the Gr. sarx, used by Paul in that sense seven times in Gal. 5:13, 16–17 [thrice], 19, 24; 6:8.)
Rather than liberty being used for lust, the real goal should be love. Rather than being in bondage to the Law or to the sinful nature, the Galatians were to be in bondage to one another. (“Sinful nature” is an appropriate trans. of the Gr. sarx, used by Paul in that sense seven times in Gal. 5:13, 16–17 [thrice], 19, 24; 6:8.)
15 But if you bite and devour one another, beware lest you be consumed by one another!
That such love needed to be mutually expressed in the Galatian churches is made clear here. As a result of the inroads of the false teachers the church was divided and engaged in bitter strife. The followers of the legalists and those who remained steadfast were biting and devouring each other. This was far from the biblical ideal of believers dwelling together in a loving unity, and threatened the churches with destruction, that is, the loss of their individual and corporate testimonies.
That such love needed to be mutually expressed in the Galatian churches is made clear here. As a result of the inroads of the false teachers the church was divided and engaged in bitter strife. The followers of the legalists and those who remained steadfast were biting and devouring each other. This was far from the biblical ideal of believers dwelling together in a loving unity, and threatened the churches with destruction, that is, the loss of their individual and corporate testimonies.
Walking in the Spirit
16 I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.
The answer to the abuses described in the previous verse is to live by the Spirit. The verb peripateite is a present imperative and is literally translated, “keep on walking.” As a believer walks through life he should depend on the indwelling Holy Spirit for guidance and power. But the Spirit does not operate automatically in a believer’s heart. He waits to be depended on. When a Christian does yield to the Spirit’s control, the promise is that he will not in anywise (the double negative ou mē is emphatic) gratify (telesēte, “complete, fulfill” in outward action) the desires of the sinful nature. Thus, while no believer will ever be entirely free in this life from the evil desires that stem from his fallen human nature, he need not capitulate to them, but may experience victory by the Spirit’s help.
The answer to the abuses described in the previous verse is to live by the Spirit. The verb peripateite is a present imperative and is literally translated, “keep on walking.” As a believer walks through life he should depend on the indwelling Holy Spirit for guidance and power. But the Spirit does not operate automatically in a believer’s heart. He waits to be depended on. When a Christian does yield to the Spirit’s control, the promise is that he will not in anywise (the double negative ou mē is emphatic) gratify (telesēte, “complete, fulfill” in outward action) the desires of the sinful nature. Thus, while no believer will ever be entirely free in this life from the evil desires that stem from his fallen human nature, he need not capitulate to them, but may experience victory by the Spirit’s help.
17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.
Paul next explained the need for a life that is controlled and energized by the Spirit. The explanation is found in the fact that each Christian has two natures, a sinful nature received at birth, inherited from fallen Adam, and a new nature received at regeneration when said Christian became a participant in the divine nature (cf. 2 Peter 1:4). Both natures have desires, the one for evil and the other for holiness. Thus they are in conflict with each other, and the result can be that they keep a believer from doing what he otherwise would. In other words the Holy Spirit blocks, when He is allowed to do so, the evil cravings of the flesh. (Some hold the view that each believer is a new person, still possessing the fallen human nature, but not having a new nature. Others prefer to define “nature” as capacity, the old nature being that capacity to serve sin and self and the new nature the capacity to serve God and righteousness.)
Paul next explained the need for a life that is controlled and energized by the Spirit. The explanation is found in the fact that each Christian has two natures, a sinful nature received at birth, inherited from fallen Adam, and a new nature received at regeneration when said Christian became a participant in the divine nature (cf. 2 Peter 1:4). Both natures have desires, the one for evil and the other for holiness. Thus they are in conflict with each other, and the result can be that they keep a believer from doing what he otherwise would. In other words the Holy Spirit blocks, when He is allowed to do so, the evil cravings of the flesh. (Some hold the view that each believer is a new person, still possessing the fallen human nature, but not having a new nature. Others prefer to define “nature” as capacity, the old nature being that capacity to serve sin and self and the new nature the capacity to serve God and righteousness.)
18 But if you are led by the Spirit, you are not under the law.
In summary, Paul emphasized that a godly life is not lived under the rules of the Law but is a life led by the Spirit. It was important for the Galatians to know that just as justification is not possible by works so sanctification cannot be achieved by human effort. This of course does not mean that a Christian is totally passive in either case for the response of faith is necessary—faith in Christ to save and in the Holy Spirit to sanctify.
In summary, Paul emphasized that a godly life is not lived under the rules of the Law but is a life led by the Spirit. It was important for the Galatians to know that just as justification is not possible by works so sanctification cannot be achieved by human effort. This of course does not mean that a Christian is totally passive in either case for the response of faith is necessary—faith in Christ to save and in the Holy Spirit to sanctify.
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